HOME PAGE STUDIES ON YAHWEH
AND THE TRINITY THE NAMELESS
GOD
God's People in Covenant Relationship
Who are God's people under the Old
Covenant?
Some Common Misconceptions
Regarding the Jews
Certain
questions have urged me on in my spiritual journey. Perhaps the most persistent
one has been this, "What does it mean to be a Christian believer?" It
was the "Who am I?" of the Christian faith. I thought for some time
that the question could be answered simply in a sentence. For instance,
"The Christian believer is one that follows the teaching of Jesus."
or "The Christian believer is one that is born again of the Holy
Spirit." or perhaps, "The Christian believer is one who has made a
profession of faith in Jesus Christ and been baptized." At first they all
rang true but they all lacked something. Although each of these statements
reveals something regarding the Christian believer, none is complete. None of
these responses answers the question - at least to my satisfaction - "What
does it mean to be a Christian believer?" Whatever response I held seemed
to lack some vital element. The statements that should have given a basis for
my Christian identity actually raised other important questions. For example,
"What is the Christian believers relationship to the Jews?" or
another, "Is there a common denominator for all believers or is the
Assembly hopelessly divided?" Clearly a dogmatic insistence on any one of
the definitions given above could result in division. For me, this was not acceptable.
What is the common
denominator for all believers - if one exists? Is it a matter of doctrinal
correctness? Is it a matter of historical tradition? (i.e. Whoever can trace
their history back to the Twelve Apostles first wins.) Something within me
insisted that there must be some element that gives common identity and basis
for all Christian believers. There should be no doubt to believers that faith
in Jesus as the Christ, the Son of God, must be a major part of that figure.
However, neither doctrinal correctness nor historical tradition should enter
the equation. This is not to say that doctrinal correctness and historical
tradition are not important but both are a matter of interpretation. If these
are to be understood as criteria for discerning the identity of the Christian
believer then the question must be asked, "Who is the interpreter?"
As the saying goes, "There in lies the rub!" It is not enough to say
that the Bible or the Spirit is the "interpreter". Believers
throughout history have held to these things and still confusion and
divisiveness continues within the Assembly. The one thing that we may be
certain of is that faith in Jesus Christ is a major part of the common
denominator.
Let us
look at this as a response to the nagging question, "What does it mean to
be a Christian believer?" A Christian believer is one who has faith in
Jesus as the Christ, the Son of God. Certainly this is true - but is it an
adequate statement of the Christian identity? I do not believe that it will
stand alone as a definition of the Christian identity. It is possible for one
to have faith in Jesus Christ and have no idea of his relationship to God or to
the world. It is possible for one to have faith in Jesus Christ and still be
ignorant of the Kingdom, the Assembly and the presence of the Holy Spirit.
Therefore, faith in Jesus as the Christ, the Son of God may be understood as a
major part of the equation but it still leaves many questions regarding
identity. These remaining questions ultimately turn the mind to find solace in
doctrinal correctness and historical tradition. I felt that there must be more.
Since
all the things stated above as definitions are in part valid, why not lump them
altogether? This should give a clearer sense of the Christian identity.
"The Christian believer is one that follows the teaching of Jesus, is born
again of the Holy Spirit, has faith in Jesus as the Christ, the Son of God,
having professed Him publicly and been baptized." This is certainly a good
definition of the Christian identity. It is one held by most evangelicals. But
there are still some nagging questions, which come up regarding the Christian
faith, that are not addressed by this statement. For instance, it still does
not answer the question regarding the Christian believer's relation to the Jew.
It also does not answer this related question regarding the Christian identity,
"How does the Christian faith and Judaism fit within God's redemptive
plan?" There is still something missing.
The
missing element, I believe, is one of relationship. Let us consider for a
moment the Jews. There has never been any question regarding the Jews'
relationship with God. It is solidly based on a covenant. We even call it the
Old Testament (i.e. Old Covenant) in our division of the Bible. The covenant
marked by physical circumcision has always been the basis of Jewish identity.
The Jews, it may be said, are God's people under the Old Covenant. Though a Jew
would argue with you about the use of the word "Old" they would agree
otherwise. Their identity is based on a covenant that is integrally linked with
the written Law. There should be no argument about this definition of the
Jewish identity. Whatever questions arise regarding their faith can be resolved
by returning to this covenant and its written Law. If the Jewish identity can
be so readily understood, why, then, is it so difficult to define the Christian
identity? Are Christian believers also in a covenant relationship with God?
Obviously they are - so why is this not part of the equation? Christians established
the major divisions of the Bible as the Old and New Covenants with a purpose in
mind. Apparently the New Covenant is of major importance to the identity of the
Christian believer. If the Jews are "God's people under the Old
Covenant" then can we define Christian believers as "God's people
under the New Covenant"? The answer must be affirmative. I believe that
this covenant relationship is the missing factor in the common denominator.
The
above statements reveal important things about the believer. However it is his
covenant relationship with God that defines who he is. The Christian believer
belongs by faith to God's people under the New Covenant. This covenant is the
basis of much of Christ's teaching and was established by the blood of Jesus
Christ. It is that which distinguishes between the Jews and the Christian
believer. It also reveals the relationship between the Jews and Christian
believers within the context of God's redemptive plan. In these last days it is
vitally important that Christian believers know who they are. Their
relationship with Judaism and Islam has become a popular issue in this modern
world. The tendency toward syncretism is a fatal snare for not only Christian
believers but also Jews and Moslems. As issues such as these are considered
Christian believers must stand in the confident assurance of our covenant
relationship with God and our Lord Jesus Christ. The following work will serve
to open up the significance of this common denominator in the Christian faith.
Faith in Jesus as the Christ, the Son of God and the reality of the believers'
New Covenant relationship with God through Christ define the Christian
identity. Christian believers are God's people under the New Covenant.
God's People In Covenant Relationship
It
would be a simple matter to take the term "covenant" and run with it
- to use it without ever considering it carefully. However that would not be in
the best interest of the Christian believer. If the covenant relationship is
the key to understanding both the Jewish and Christian relationship with God
then obviously we need to know what it means. Basically, the term
"covenant" means "a promise or promises formally made between
two parties". For instance, a marriage is a covenant between two parties -
the husband and the wife. The bridegroom makes certain promises to his bride
and she with him. This covenant is usually sealed in some formal way with both
parties agreeing to keep the promises. The terms of the marriage covenant,
however, may or may not be kept by either or both of the parties. It is also
possible for one or both parties to wish to be out from under the covenant. The
covenant that God has made with His people is similar to the marriage covenant
in some ways but it holds some important differences.
It is
helpful to think of the Old and New Covenants as promises made between God and
His people. They are formally established and sealed with a sign or token of
the covenant relationship. The party that has drawn up the terms of the
covenant and initiated the relationship in this case is the Almighty God. He
has clearly stated that He will not break His covenant with His people. [Cf.
Judges 2:1] Almighty and righteous God will never break the covenant(s) that He
makes with His people. This is a major difference between the marriage covenant
between a man and woman. If the covenant is broken it will not be God that does
it. In fact, the Old Covenant includes terms for what will happen if His people
breaks covenant with Him. [Cf. Leviticus 26:14 - 42] Unlike human marriages,
God will not give up on His people. Though they may break covenant with Him He
will not break His covenant with them. As long as they have breath in their
bodies they will be able to repent and return to Him. It must be remembered,
however, that keeping the covenant is the terms of blessing. The Old Covenant
is only a blessing when the Old Covenant is kept. Breaking the Old Covenant
brings a curse to those who are under it.
It may
be said that the Old Covenant has two sides - blessing and cursing. You may be
certain that God will keep both sides of His covenant with His people. In
discussing the Old Covenant, God's stipulation regarding the curse of breaking
the covenant is often ignored but there is much to be learned from it. It is
here, for instance, that we may understand the concept of a remnant. In the
Exodus everyone that left Egypt began with the promise of entering the Promised
Land. However, only a remnant reached this goal. The author of Hebrews picks up
on this idea. "They could not enter in because of unbelief." [See
Hebrews 3:17 - 19] Yes, faith is an important part of life under the Old
Covenant. By faith the Jews are able to keep the Old Covenant and be blessed
but Jews living in unbelief will always be subject to the covenanted terms of
cursing. God is faithful in keeping both aspects of the covenant.
Below I
have given a brief summary of some of the aspects of the Old Covenant including
some important Scriptural references concerning it.
God's People Under the Old Covenant
Promises
an earthly home a
relationship earthly blessings
various curses for breaking the covenant
male circumcision
written in stone
Scriptural
References:
Genesis
15:7 - 21; 17:1 - 14, 19 - 21
Exodus
2:24, 25; 24:4 - 8; 34:8 - 10
Leviticus
26:9 - 17, 40 - 46
Deuteronomy
4:13, 30, 31; 5:2, 3; 8:11 - 20
Judges
2:1 - 4
Psalms
89:3, 4, 34 - 45; 111:5 - 9
Isaiah
24:4 - 6
Jeremiah
11:1 - 12; 34:12 - 22
Zechariah
11:10
Acts
3:24 - 26
Romans
9:3 - 5
Ephesians
2:12, 13
Hebrews
8:6 - 9:1
One
issue needs to be addressed in considering God's people under the Old Covenant.
Who are they? What things determine their identity? I would like to begin
addressing this question by looking at a couple of exceptions - Ishmael and
Esau. Were they God's people under the Old Covenant? Both were of the seed of
Abraham but neither one is considered as God's people under the Old Covenant.
Let us work through a few of the Scriptural passages given above in order to
understand the reason.
Genesis
15:18 - "In the same day also the LORD made a covenant with Abram, saying,
unto thy seed have I given this land..."
At this
point the covenant appears to be with all of his descendants. However, if you
take the statement "unto thy seed have I given this land" out of
context then you would have to conclude that both Ishmael and Esau are under
the Old Covenant and subject to its promises but as you may see that is not the
case..
Genesis 17:7, 19, 21 - "I will establish my covenant
between me and thee and thy seed after thee in their generations for an
everlasting covenant, to be a God unto thee, and to thy seed after thee. And I
will give unto thee, and to thy seed after thee, the land wherein thou art a
stranger, all the land of Canaan, for an everlasting possession, and I will be
their God... I will establish my covenant with him (i.e. Isaac) for an
everlasting covenant, and with his seed after him... My covenant will I
establish with Isaac"
The
question of Ishmael came up and Yahweh makes it very clear that this
"everlasting covenant" is not with him but with Isaac and his seed.
Ishmael is given a promise but it is not the covenant as made with Abraham. God
was not unfair to Ishmael. He was blessed but neither he nor his seed were part
of God's chosen people. Of Ishmael it is said, "I have blessed him, and
will make him fruitful, and will multiply him exceedingly: twelve princes shall
he beget, and I will make him a great nation." There are some that have
made Ishmael, as the son of Abraham, the connecting point for Islam and Judaism
but clearly this passage denies such a relationship.
The
second example is found in the seed of Isaac, Abraham's son. Isaac and his wife
had twin sons, Esau and Jacob. The question must be asked, "Why are the
descendants of Esau (i.e. the Edomites) not considered as part of God's people
under the Old Covenant?" Here are a couple of ideas to consider in
answering this question:
Genesis 25:33 - 34 - "he (i.e. Esau) sold his birthright
unto Jacob... thus Esau despised his birthright."
Esau
had no desire to continue the relationship between his father and God. Esau
despised these things.
Genesis 28:8, 9 - "And Esau seeing that the daughters
of Canaan pleased not Isaac his father; then went Esau unto Ishmael and took
unto the wives which he had Mahalath the daughter of Ishmael, Abraham's son,
the sister of Nebajoth's to be his wife."
Esau
chose to be with those who were not under the Old Covenant. Clearly there is
the element of volition involved in this that must be considered. Esau had no
desire to be of God's people but willingly chose to be with Ishmael's clan.
Both the will of man and the will of God play a part in the covenant
relationship as may be seen in the following passage.
Malachi 1:2, 3 - "I have loved you, saith the LORD, Yet
ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the
LORD: yet I loved Jacob. And I hated Esau, and laid his mountains and his
heritage waste for the dragons of the wilderness."
Yahweh
sees things from His perspective. It should have been enough for Him to say to
Israel that He loves them but instead they question that love. Yahweh uses
Jacob and Esau as an illustration of His will. Jacob and Esau were brothers yet
God continued his covenant with Jacob while rejecting Esau. The mind of man may
look at this and say, "Not fair!" But His ways are higher than ours.
Yahweh has a purpose in choosing Jacob and rejecting Esau. The fact that Esau
willingly became affiliated with Ishmael's family is significant. It emphasizes
the holy nature of those under the covenant. God's people are holy. There is a
uniqueness and distinction between them and the rest of the world. Esau wanted
nothing to do with that. The bottom line is that God forces no one into
relationship with Him.
Exodus 2:24 - "God remembered his covenant with
Abraham, with Isaac, and with Jacob"
The
succession of the covenant line is apparent in this often-used designation for
God's people under the Old Covenant. Though the covenant was "with Abraham
and his seed" - Ishmael was not part of it. Though the covenant was
"with Isaac and his seed" - Esau was rejected. Does this express
unfairness with God or His sovereignty and purpose? Obviously, it reveals that
the covenant is subject to the sovereignty and purpose of God. It also reveals
the volitional aspect of this covenant relationship. No one is compelled
against his will to live in this relationship. There is an important question
that may be raised at this point. Is God bound by His covenant with man or are
the terms of the covenant subject to His interpretation and in keeping with His
redemptive purpose? Obviously the latter is true. Much harm has been done to
the Christian faith by choosing the former. Man's arrogance would have human
reason and logic to be the final arbiter of the covenant relationship with God.
Faith, on the other hand, willingly submits to the will of God within the
context of the covenant relationship.
The
question still remains unanswered - "Who are God's people under the Old
Covenant?" Yahweh told Abraham, "Unto thy seed have I given this
land" [Genesis 15:18] and later, "I will establish my covenant
between me and thee and thy seed after thee". [Genesis 17:7] Obviously the
covenant is related to the "seed of Abraham" with the sign of the
covenant being male circumcision. Yahweh continues in His covenant with
Abraham, "(Circumcision) a token of the covenant betwixt me and you. And
he that is eight days old shall be circumcised among you, every man child in
your generations; he that is born in the house, or bought with money of any
stranger, which is not of thy seed. He that is born in thy house, and he that
is bought with thy money, must needs be circumcised... And the uncircumcised
man child whose flesh of his foreskin is not circumcised, that soul shall be
cut off from his people; he hath broken my covenant." [Genesis 17:11 - 14]
The terms of the covenant extended to not only the biological offspring of the
family but also to the household. However, it should be understood that
compulsory circumcision of slaves in ancient times did not necessarily signify
that the slaves were under the Old Covenant. There is still the volitional
element of the covenant.
Here
are a few more references that may give a clearer picture of God's people under
the Old Covenant:
Exodus 24:4 - 8 "the twelve tribes of Israel - And he
took the book of the covenant and read in the audience of the people: and they
said, All that the LORD hath said will we do, and be obedient. And Moses took
the blood, and sprinkled it on the people, and said, Behold the blood of the
covenant, which the LORD hath made with you concerning all these words."
The people of God under
the Old Covenant are considered to be the "twelve tribes of Israel".
Their covenant relationship is also integrally linked with "the book of
the covenant'.
Deuteronomy 7:6 - 9 "Thou art a holy people unto the
LORD thy God: the LORD thy God hath chosen thee to be a special people unto
himself, above all people that are upon the face of the earth. The LORD did not
set his love upon you, nor choose you, because ye were more in number that any
people: for ye were the fewest of all people: but because the LORD loved you;
and because he would keep the oath which he had sworn unto your fathers... Know
therefore that the LORD thy God, he is God, the faithful God, which keepeth
covenant and mercy with them that love him and keep his commandments to a
thousand generations."
Several things are
brought up in this passage: the holy nature of God's people, the grace, mercy
and love of Yahweh in their election, the importance of continuity in the
covenant, and the Lord's faithfulness.
Psalm 89:3, 4 "I have made a covenant with my chosen, I
have sworn unto David my servant, thy seed will I establish forever, and build
up thy throne to all generations."
Summary
-
ü The Old
Covenant is male-defined.
ü The Old
Covenant people are understood in the context of the twelve tribes of Israel.
ü The Old
Covenant people are a chosen people.
ü The Old Covenant
includes not only blessing but also terms of cursing.
ü The Old
Covenant requires volitional action on the part of His people.
Before
considering the New Covenant we should address some common misconceptions
regarding the Jews. First, let us look at the designation, "the chosen
people". It is proper to call the Jews the chosen people, however, not in
an exclusive sense. In other words, Jews are God's chosen people but there is
another group that holds this title as well. We may say correctly that
Christians are also God's chosen people. Jesus told His disciples, "I know
whom I have chosen... Ye have not chosen me, but I have chosen you... I have
chosen you out of the world". [John 13:18; 15:16, 19] Paul continues this
thought in his epistles. "He hath chosen us in him before the foundation
of the world, that we should be holy and without blame before him in
love." [Ephesians 1:4] Therefore, the Jews must not be seen exclusively as
God's chosen people.
Along
with this idea has come the misconception of the Jews as a race rather than a
religious/ethnic group. At no time could they have been considered a race in
the same sense that we might speak of the Negroid, Oriental or Caucasian races.
They may be considered an ethnic group held together with a common religion.
However, there are no genetic markers distinguishing Jews from others.
Therefore, it is a grave misconception to speak of one having "Jewish
blood". Such talk breeds anti-Semitism. It also gives a false picture of
the Jews as a people. One is not born a Jew in the sense that one is born a
Negro or of the Oriental race. One may be born into a Jewish family and then go
through the various rituals that set him apart as a Jew.
This
leads to what might sound like a strange question but it is an important issue.
Is it proper to say, "Once a Jew - always a Jew"? Is it possible for
a Jew to cease being a Jew? Let us look at two different scenarios. First,
consider the Jews that have converted to the Christian faith. Are they both Jew
and Christian? In all fairness the answer must be both "Yes" and
"No". Yes, they are still Jewish in terms of their heritage much as a
converted Hindu might still lay claim to his or her Indian heritage. But they
are not still Jewish in their relationship with God. This is the main theme of
the book of Hebrews and some of Paul's writings. When a Jew converts to the
Christian faith they come under the New Covenant. They are no longer under the
Old Covenant. For the converted Jew to insist upon his position under the Old
Covenant is for him to be "fallen from grace". [Galatians 5:4]
The
second scenario is a hypothetical situation that I believe has been worked out
many times in our modern world. A child is born into a Jewish family and went
through the rituals that set him apart as a Jew. He has been circumcised on the
eighth day and gone through his "bar mitzvah" ceremony. But by the
time he is twenty years old he no longer believes in God and has no use for any
Jewish ritual or teaching. He has totally bought into the world's ways and
teaching. He lives the rest of his life without repentance and without any
interest in the Old Covenant relationship with God. Is that man still a Jew? A
Negro may try to physically change his or her appearance but that person is
still a Negro genetically. But can this be said about Jews? Obviously it
cannot. That man has willfully broken the covenant that he made with God. Like
Esau he "despised his birthright". God, however, has not broken His
covenant with him. As long as that man lives he has the opportunity to repent
and turn to God. But God does not force anyone to live in covenant relationship
with Him. He may always lay claim to a Jewish heritage but not to a covenant
that he willfully rejects. Therefore by his own will he ceased being a Jew. The
answer to the question originally asked must be "No, it is not proper to
say, 'Once a Jew - always a Jew'."
Lastly,
I would like to look at the apostle Paul's interesting remark at the end of
chapter two in Romans. "He is not a Jew which is one outwardly... but he
is a Jew which is one inwardly". This seems to confuse the issue even
more. Is Paul trivializing what it means to be a Jew? No, in fact it is clear
that Paul holds Judaism in high regard. What is he saying here regarding Jews
and the Old Covenant? In order to understand Paul's statement we must first
recognize how he is using the term "Jew". The term is used to
represent one who lives under a covenant relationship with God. Gentile, on the
other hand, is one that does not. Therefore Paul reminds us that merely
adhering to the outward appearances and activities associated with Judaism is
not enough. It cannot be merely outward observance but rather it must be an
inward working (i.e. a matter of the heart). The same thing is said about
circumcision. One's covenant relationship with God - whether it is under the
Old or the New Covenant - is a matter of the heart. Jesus told the woman of
Samaria, "God is a Spirit: and they that worship him must worship him in spirit and in truth." The
hypocrisy that Jesus charged to the Pharisees and scribes account has to do
with this. They kept up the outward appearance
(i.e. the religious formalities) associated with the Jews but their
hearts were far from God. Therefore, it would be incorrect to say that the term
"Jew" referred merely to adherents of the Torah. This adherence means
nothing without a personal faith-filled relationship with God.
In
order to fully appreciate the New Covenant relationship he or she must
recognize these things regarding the Old Covenant. In so doing the Christian
believer will be able to understand both the similarities and differences
between the two covenants. There must be similarities for they are both
covenants with the same God. He does not change. The principles of
righteousness that He reveals in one will be seen in the other as well. However
there are some important differences that must be considered as we look at the
New Covenant.
Every
study on the New Covenant must begin and end with Jesus Christ. It must be
understood that faith in Jesus as the Christ/Messiah, the Son of God, is
inseparably linked with the believers' New Covenant relationship with God.
Since the Scriptural basis of this covenant is the promise of God and the
teaching of Jesus as the promised Messiah of Israel (i.e. the Christ) then
faith in Him is essential. Since His blood established the New Covenant then
faith in Him must be an essential aspect of the New Covenant relationship. The
New Covenant relationship is a spiritual reality for every born of God
believer. This spiritual reality requires the element of faith. It is not
possible to separate faith in Jesus Christ from this relationship. The question
remains, however, "What is the New Covenant?"
The New
Covenant relationship with God through Jesus Christ must be seen as firmly
rooted in the writings of the Old Testament (i.e. the Old Covenant). The New
Testament writers did not conjure up the New Covenant making of themselves a
sect of the Jews. It is important that the Christian believer recognizes these
Old Covenant roots so that he can see himself as part of God's redemptive plan
along with the Jews. One of the most significant passages in the Old Testament
regarding the New Covenant is found in Jeremiah 31:31 - 34.
"Behold the days come, saith the LORD, that
I will make a new covenant with the house of Israel, and with the house of
Judah: not according to the covenant that I made with their fathers in the day
that I took them by the hand to bring them out of the land of Egypt; which my
covenant they brake, although I was an husband unto them, saith the LORD: but
this shall be the covenant that I will make with the house of Israel; after
those days, saith the LORD, I will put my law in their inward parts, and write
it in their hearts; and will be their God, and they shall be my people. And
they shall teach no more every man his neighbour, and every man his brother,
saying, Know the LORD: for they shall all know me, from the least of them unto
the greatest of them, saith the LORD: for I will forgive their iniquity, and I
will remember their sin no more."
There
are a number of important things that may be gleaned from this passage but I
would have you consider two issues for now. First, I want you to see how it
relates to God's people under the Old Covenant. Then I would like you to
consider the nature of that New Covenant. I will include some New Testament
references in order to help you make the connection.
It is a
sad commentary on Christian history that it has revealed so much hostility and
ignorance regarding the believers' relationship with the Jews. Both Jews and
Christians are God's chosen people. The Jews are under the Old Covenant while the
Christians are under the New. This should not be difficult to understand. The
prophet writes, "I will make a new covenant with the house of Israel, and
with the house of Judah". This word from God comes in the form of a
promise to His people, the Jews. He did not promise a New Covenant with Rome or
Constantinople but with His people, Israel. Israel and Judah are to be
understood as one in this context. Consider what a blessing this word would
have been to a people divided for centuries. God's promise was to His people -
the Jews.
To whom
did God send His Son? "He came unto his own, and his own received him not.
But as many as received him, to them gave he power to become the sons of God,
even to them that believe on his name." [John 1:11, 12] "His
own" were, of course, the Jews. Jesus stated, "I am not sent but unto
the lost sheep of the house of Israel." [Matthew 15:24] Devout Simeon who
waited "for the consolation of Israel" refers to the infant Jesus as
"thy salvation... a light to lighten the Gentiles; and the glory of thy
people Israel." [Luke 2:30, 32] The followers of Jesus thought of Him as
"he which should have redeemed Israel". [Luke 24:21] John the
Baptist, Israel's last Old Covenant prophet, understood that "he (i.e. the
Christ/Messiah) should be made manifest to Israel". In the triumphal entry
of Jesus into Jerusalem the Jewish crowd cried out, "Blessed is the King
of Israel, that cometh in the name of the LORD". [John 12:13] At the
ascension the disciples of Jesus asked, "wilt thou at this time restore
again the kingdom to Israel?" [Acts 1:6] Peter concludes his marvelous
sermon on the day of Pentecost with these words, "For the promise is unto
you and your children, and to all that are afar off, even as many as the Lord
our God shall call." [Acts 2:39] Three times in the epistle to the Romans
the apostle Paul writes this phrase, "to the Jew first and also to the
Gentile" or something similar. [Cf. Romans 1:16; 2:9, 10] The New
Testament writers clearly understood that the promised Messiah would come to
Israel but the scope of His mission extended beyond the Jews.
Jesus
as the promised Messiah would establish the New Covenant, which was promised in
Jeremiah, with God's people, Israel. Many Jews believed on Jesus and came under
the New Covenant during the decade after Jesus Christ's ascension. It must be
understood, however, that these Christian believers were no longer under the
Old Covenant but under the New. They were not under both covenants at the same
time. This "twice blessed" notion that has been popularized by some
of the "Messianic Jew movement" reveals an ignorance of the New
Covenant. It is merely a reflection of the same problem that Paul encountered
with the Judaizers only in a different form. This is not to say that a converted
Jew must deny his heritage as a Jew but he must recognize that his relationship
with God is somewhat different and that the promises made with him by God are
different. There is no distinction under the New Covenant between the Jewish
believer and the Gentile believer in the Christian Assembly. [Cf. Galatians
3:27 - 29] There are always ethnic and cultural aspects to be considered in the
Christian Assembly but they are peripheral issues.
The
second part of Jeremiah's prophecy to be considered has to do with the nature
of the New Covenant. First, it should be observed that the New Covenant is
different from the Old Covenant. Much harm has come to the Christian faith
through a confusion of the two covenants. The written Law, for instance, is
integrally linked to those under the Old Covenant. But can this be said of the
New Covenant? I do not believe so, because under the New Covenant God has put
His Law "in their inward parts" and He has written them "in
their hearts". The important distinction lies in the nature of the Law as
it relates to God's people. Under the Old Covenant the Law is "written in
stone" while under the New Covenant it is written "in their
hearts". In modern terminology we might say that the Law has been
re-formatted. None of the principles expressed in the written Law have been
lost but the Lord Jesus Christ has fulfilled them all {Cf. Matthew 5:17] and
written them in the believer's heart through the power of the Holy Spirit. What
it means to have God's Law written within our hearts will be addressed later in
speaking of the Holy Spirit.
Notice
also that the relationship between those under the Old and New Covenants is
essentially the same. Both are expressed in this way, "(I) will be their
God, and they shall be my people." However, there are some practical
differences. The Old Covenant is defined through outward ritual and ceremonial
observance as defined in the written word while the New Covenant is spiritually
defined and written on their hearts by the Spirit. Both Christians and Jews worship
the same God but their worship is defined differently. [Cf. John 4:21 - 24]
Jeremiah's
reference to knowing God has often been misunderstood. It must be perceived in
the context of the New Covenant. Obviously the written Law of the Old Covenant
needed to be learned through regular study. Those under the Old Covenant
required someone to teach them the Law so that they might gain a working
knowledge of God. However, under the New Covenant the Holy Spirit writes the
Law of God on the believing heart. Knowing God, therefore, would no longer be a
matter of being trained by a skillful teacher of the Law from the written word.
The apostle John writes, "the anointing which ye have received of him
abideth in you, and ye need not that any man teach you: but as the same
anointing teacheth you of all things..." The Holy Spirit (i.e. "the
anointing") teaches the believer whatever he needs to know of God
revealing to him Jesus Christ as Lord. Knowledge of the Lord is no longer the
jurisdiction of the scholars and teachers for God's people. It is no longer
restricted to one's ability to understand theological concepts. Let me state,
however, that this is not to say that teachers have no role within the Assembly
but rather that the knowledge of God is the purview of the Holy Spirit and not
men.
Lastly,
the precious promise of forgiveness is given. "I will forgive their
iniquity, and I will remember their sin no more". This promise is wrapped
in the gift of God's Son - "the Lamb of God, which taketh away the sin of
the world" [John 1:29] It can never be said that merely following Christ's
teaching is a sufficient basis for a relationship with God. Mankind has sinned.
"For all have sinned, and come short of the glory of God." [Romans
3:23] How then can a man live in relationship with the holy and righteous God?
First, his sins must be forgiven. God's requirement for forgiveness of sin is
the shed blood of an acceptable sacrifice. [Cf. Hebrews 9:22] Under the Old
Covenant the terms are clearly stated but they were only temporary. They needed
to be forgiven on a regular basis. God, however, in His great mercy and love
sent His Son to shed His blood once and for all mankind. His blood atones for
all our sins. It is in this context that we hear the Master say, "For this
is my blood of the new testament (i.e. covenant); which is shed for many for
the remission of sins." [Matthew 26:28] Forgiveness of sins is obviously
necessary for sinful man. In our modern age sin is considered as a relic of the
primitive psyche but you should remember that God did not send His Son for
nothing. Sin is a reality that must be dealt with before any man can be
reconciled and live in relationship with God. Carefully observe how the blood
of Jesus Christ serves as both the atonement and as that which establishes and
ratifies the New Covenant. The cross of Christ looms large before us in the New
Covenant vision of the Christian faith.
Following is a breakdown of the New Covenant according to
Jeremiah's prophecy with some New Testament references: [Jeremiah 31:31 -
34]:
(Cf. Ephesians 1:3 - 14)
"(I)
will be their God, and they shall be my people." (Revelation 21:3, 7)
"they
shall teach no more every man his neighbour, and every man his brother, saying,
Know the LORD" (John 6:45; 14:26; 1 Thessalonians 4:9; 1 John 2:20, 27)
"they
shall all know me..." (2 Corinthians 4:6; 1 John 5:20)
"I
will forgive their iniquity, and I will remember their sin no more."
(Matthew
26:28; Acts 10:43; Romans 11:26, 27)
Jeremiah 31:31 - 34 is
quoted by the author of Hebrews directly connecting it to the New Covenant in
Christ's blood. For this reason believers have valid Scriptural basis for
accepting the "new covenant" prophesied in Jeremiah as the "new
covenant" spoken of by Jesus. [Cf. Matthew 26:28; Luke 22:20; 1
Corinthians 11:25] We may rightly ask, "Does
the Old Testament prophets speak of this "new covenant"
elsewhere?" The answer is "Yes". I have included some Old
Testament references below:
Ezekiel 37:24 - 28
[see also Deuteronomy 30:6 "circumcise thine heart"]
You
might ask, "Why does the author of Hebrews quote Jeremiah rather than
Ezekiel?" One reason may be because Jeremiah contrasts the Old and the New
Covenants. This is consistent with the issue being addressed by the author of
Hebrews. Also Ezekiel includes the gathering of Israel and the establishment in
the Promised Land. This would confuse the issue that the author of Hebrews was
discussing. The emphasis of the first-century writing was on the spiritual
nature of the New Covenant as opposed to the ritual observances of the Old.
The importance of the Holy Spirit in
the New Covenant relationship is an awesome subject that deserves a separate
place. But for now I would like to conclude that the common denominator for
God's people is the faith-based covenant. We are God's people under the New Covenant.
God's people under the Old Covenant play a vital role in these last days. After
what might be called "the Christian or New Covenant era" is over and
"the time of the Gentiles is fulfilled" God will raise up a very
large number of Jews to follow the Lamb during a time of great tribulation. An
understanding of the covenant distinctions mentioned here will help believers
come to grips with some of the awesome developments in this world.